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INDIGENOUS STORIES
PARTICIPATORY STORYTELLING
FROM OUR FELLOWS
A Time for Everything…
A Time for Everything…
when the Moon blesses the making of a New House!
By Edgar Osvaldo Monte Borges, Mexico
A memory remains of when I was less than 8 years, when my father started work on a small wooden structure to serve us as a kitchen. Everything seemed to be going well, the work was progressing quickly, the timber that would serve as the foundations had been cut and laid and the entire structure almost ready. Back then I thought, a few more days and everything will be completed, but I was surprised when my father suddenly stopped building the house. The first thought I had was that he got bored or tired or run out of money.
Driven by the characteristic curiosity of a child which could not deny the 101 assumptions, I was prompted to ask him about the subject. But the truth is that his answer was beyond my understanding at that age. Instead of giving me a simple pretext that could possibly have served to satisfy my curiosity, he explained the real reason and why the roof of my house was not ready yet. His voice remains to this day, “Son, did you notice that I didn’t cut all the wood at the same time? That is because each part of the tree or type of tree has a different purpose. I need the “horcones” (the bases of the house) to be resistant and rigid so that the house is firm and to achieve that I need to cut the right type of tree, each tree has its own characteristics, some are soft and light, others are hard and very heavy. For the base of the structure, I need wood that is hard allowing it to support the full weight of the roof. Many different types of trees grow here and I have different options, but the durability of the house will not only depend on choice of the correct type of wood, but also whether it is cut at the correct time.
Hearing the phrase “correct time”, I thought that he meant to cut all the wood as soon as possible so that it does not spoil. But he continued to explain as follows,
“A tree is stronger depending on the lunar cycle because the moon stimulates the biological functions of the tree. So during certain lunar cycles cutting wood to build a house is better. The ideal moon phase to cut wood is the new moon, because the sap of the tree is less in the trunk. The reduced humidity will allow faster drying and long-term durability.
Up to this point the talk started to seem quite interesting and I was “wowed”, thinking my father to be the wisest man in the village. He continued to explain, “…each part of the structure uses a type of wood depending on the function they are going to perform. I need the “jiles” (wood that is bent to place the roof) to be very flexible so that they don’t break during construction. I must cut them in a specific lunar cycle so that they are not so rigid that they break, yet not so wet that they rot. For the roof, the “huano” (leaves of a palm tree used for the traditional Mayan construction of roofs) I must cut a few days later so that it dries up fast inside, I’m hoping it’s the correct lunar cycle otherwise I’ll only work double because if I cut it now just to finish the roof fast it will rot in a few years and I will have to do it again . Special care must be taken with the roof as it is in direct contact with the rain and is prone to getting wet, so the material must be correct and cut at the right time.
The details of the talk are distant memories as nearly two decades have passed, but that lesson stuck with me forever. After all these years I still think that my father is a genius, a great sage who knows so many things that I am yet to learn. A few months ago I visited one of my uncles and while we were having lunch at his house he made a comment that was quite pleasant and satisfying to hear. “This house, as you see it, your father built it even before you were born and it is still intact” I looked over the roof and around and realized that the material still seemed new, as if it were a house of barely a few years. More than 25 years have passed and something that my father built with his own hands still stands… “that is tangible and observable traditional knowledge”…a small part of what indigenous cultures can teach the modern world. How the building of a house with your own hands is a sign that we have become a mature and independent person. The same happens when we can already build a milpa field (traditional agricultural production system) for ourselves.
As I share this, I reflect on the fact that I left my home to study and find knowledge that would help me understand what is happening in the world, but I did not realize that in my small town I was surrounded by wise people, who did not do a doctorate for five years to obtain their knowledge…but they are transmitters of knowledge that have been developing for thousands of years. I understood that every year that we as young people spend away from our culture can be translated into knowledge that we are missing. We do not need scientists to analyse the traditional knowledge of our culture to validate it, our ancestors there are already many people who have survived thanks to that knowledge for thousands of years.
“Ancestral knowledge is the older brother of all modern scientific discipline”
when the Moon blesses the making of a New House!
By Edgar Osvaldo Monte Borges, Mexico
A memory remains of when I was less than 8 years, when my father started work on a small wooden structure to serve us as a kitchen. Everything seemed to be going well, the work was progressing quickly, the timber that would serve as the foundations had been cut and laid and the entire structure almost ready. Back then I thought, a few more days and everything will be completed, but I was surprised when my father suddenly stopped building the house. The first thought I had was that he got bored or tired or run out of money.
Driven by the characteristic curiosity of a child which could not deny the 101 assumptions, I was prompted to ask him about the subject. But the truth is that his answer was beyond my understanding at that age. Instead of giving me a simple pretext that could possibly have served to satisfy my curiosity, he explained the real reason and why the roof of my house was not ready yet. His voice remains to this day, “Son, did you notice that I didn’t cut all the wood at the same time? That is because each part of the tree or type of tree has a different purpose. I need the “horcones” (the bases of the house) to be resistant and rigid so that the house is firm and to achieve that I need to cut the right type of tree, each tree has its own characteristics, some are soft and light, others are hard and very heavy. For the base of the structure, I need wood that is hard allowing it to support the full weight of the roof. Many different types of trees grow here and I have different options, but the durability of the house will not only depend on choice of the correct type of wood, but also whether it is cut at the correct time.
Hearing the phrase “correct time”, I thought that he meant to cut all the wood as soon as possible so that it does not spoil. But he continued to explain as follows,
“A tree is stronger depending on the lunar cycle because the moon stimulates the biological functions of the tree. So during certain lunar cycles cutting wood to build a house is better. The ideal moon phase to cut wood is the new moon, because the sap of the tree is less in the trunk. The reduced humidity will allow faster drying and long-term durability.
Up to this point the talk started to seem quite interesting and I was “wowed”, thinking my father to be the wisest man in the village. He continued to explain, “…each part of the structure uses a type of wood depending on the function they are going to perform. I need the “jiles” (wood that is bent to place the roof) to be very flexible so that they don’t break during construction. I must cut them in a specific lunar cycle so that they are not so rigid that they break, yet not so wet that they rot. For the roof, the “huano” (leaves of a palm tree used for the traditional Mayan construction of roofs) I must cut a few days later so that it dries up fast inside, I’m hoping it’s the correct lunar cycle otherwise I’ll only work double because if I cut it now just to finish the roof fast it will rot in a few years and I will have to do it again . Special care must be taken with the roof as it is in direct contact with the rain and is prone to getting wet, so the material must be correct and cut at the right time.
The details of the talk are distant memories as nearly two decades have passed, but that lesson stuck with me forever. After all these years I still think that my father is a genius, a great sage who knows so many things that I am yet to learn. A few months ago I visited one of my uncles and while we were having lunch at his house he made a comment that was quite pleasant and satisfying to hear. “This house, as you see it, your father built it even before you were born and it is still intact” I looked over the roof and around and realized that the material still seemed new, as if it were a house of barely a few years. More than 25 years have passed and something that my father built with his own hands still stands… “that is tangible and observable traditional knowledge”…a small part of what indigenous cultures can teach the modern world. How the building of a house with your own hands is a sign that we have become a mature and independent person. The same happens when we can already build a milpa field (traditional agricultural production system) for ourselves.
As I share this, I reflect on the fact that I left my home to study and find knowledge that would help me understand what is happening in the world, but I did not realize that in my small town I was surrounded by wise people, who did not do a doctorate for five years to obtain their knowledge…but they are transmitters of knowledge that have been developing for thousands of years. I understood that every year that we as young people spend away from our culture can be translated into knowledge that we are missing. We do not need scientists to analyse the traditional knowledge of our culture to validate it, our ancestors there are already many people who have survived thanks to that knowledge for thousands of years.
“Ancestral knowledge is the older brother of all modern scientific discipline”
The indigenous way of life
The indigenous way of life: Food story of an indigenous youth
“I live in a place where food is everywhere, while in the cities people are struggling for food. All I need to do is just walk or climb a tree to get a fruit. People would say it’s not just for them but these benefits are the result of thousands of years managing and protecting the nature and it’s not just good luck. The difference is that we as indigenous people, instead of building a five star hotel, we rather protect 100 beautiful trees. Also, instead of destroying the habitats of animals we admire and respect them. Yes, we also hunt but the vision we have is to take only the necessary just like what a jaguar does.”
–Edgar Osvaldo Monte Borges,
An indigenous fellow from the Mayan community in Mexico
“I live in a place where food is everywhere, while in the cities people are struggling for food. All I need to do is just walk or climb a tree to get a fruit. People would say it’s not just for them but these benefits are the result of thousands of years managing and protecting the nature and it’s not just good luck. The difference is that we as indigenous people, instead of building a five star hotel, we rather protect 100 beautiful trees. Also, instead of destroying the habitats of animals we admire and respect them. Yes, we also hunt but the vision we have is to take only the necessary just like what a jaguar does.”
–Edgar Osvaldo Monte Borges,
An indigenous fellow from the Mayan community in Mexico
Conserving through culture
Conserving through culture: The relationship of the A•chiks with Memang Narang (endemic Citrus indica) from the Citrus belt of the world
By: Chenxiang Marak
Technical Editor: Lukas Pawera
As I grew up, the Memang Narang became the central figure of many stories told from generation to generation. It was the sacred fruit that protected, healed and fed the generations of my Garo tribe in North East India. This region is home to a remarkable diversity of wild and cultivated citruses and it ought to be called the “Citrus belt of the world”. My work with NESFAS (www.nesfas.in) and TIP (www.theindigenouspartnership.org) allowed me access to a team that fed on a similar curiosity to know more about the conservation and local knowledge on citruses. We developed a questionnaire to monitor the situation together with the local A•chik (indigenous name for the Garo) communities. The preliminary findings show that at least 13 species and varieties of citruses are found in home gardens and forests of Daribokgre village.
Previous studies state that as many as 23 citrus species are found in North-East India and 17 species originated from there. Daribokgre community is located in East Garo Hills, Meghalaya, just at the base of Nokrek biosphere reserve, a biodiversity hotspot just as Balpakram National Park in South Garo Hills. Daribokgre is the last community before the National Citrus Gene Sanctuary – a place in Biosphere Reserve established to conserve genetic resources of endemic Citrus indica, the oldest species of citrus that likely gave emergence to some of the globally cultivated citruses.
It was found that Memang Narang (Citrus indica), which translates into “orange of the spirits” has strong cultural significance and medicinal properties. Particularly, the wild citruses are those which are considered to be medicinal. They are being domesticated in home gardens, propagated either through seeds or saplings from the forest without harming the wild mother trees.
According to the communities, the current citrus diversity is still the same as in the past. But at the household level, the number of varieties has increased because of the domestication of wild species in homegardens. Citrus diversity in the forest appears to remain stable. The notion of planting wild citruses at the household level is to increase access to citruses that have medicinal value. It is believed that if there are epidemiological episodes like diarrhoea or any health issues in the community, the best remedy is to consume Memang Narang. Most importantly, Memang Narang is used for detoxifying a person if he/she is poisoned by something. This is used not only for people’s health but also for diseases and epidemics among domestic animals such as cattle, pigs, chicken or even pets.
These readings brought to mind the many practices I have learnt from my grandmother, who also shared the community’s belief that some of the citrus fruits are named after the ancient legend ‘Abong Noga’ who first came to Nokrek peak (part of Durama hills) with his clans and families to settle. Abong Noga is the person who introduced some citrus species at Nokrek peak. Nowadays, there are certain citruses, namely type ‘chambil’ but also called as ‘Abong Noga chambil’.
This one is typically found around Nokrek peak and some of citrus trees that have grown old are producing healthy fruits up until now. Some of the citrus species have its significance in the community because our forefathers have nurtured them to nourish health from the wild. Memang Narang has played a role for the A•chik peoples in many ways, though currently, many people might not be aware of its usefulness and cultural importance.
It is said that in the past, community people and Gods lived in harmony. One night, Abong Noga dreamed that Gods or spirits directed him to crush Memang Narang and feed his animals when there was an epidemic of diseases among the cattle of Abong Noga. He did as told by the spirits in his dreams and all the animals were cured.
Likewise, at present, Garos still use Memang Narang as a medicine when there is any epidemiological situation among cattle or even the human population. As quoted by Niti Marak, a knowledge holder and farmer from the community, during 2020 when the Covid-19 pandemic hit the world, “Many people from the urban areas came forward to Daribokgre area to get Memang Narang as an immunity booster for their health.”
As a community in a place where they are the custodians to safeguard the forest resources of Nokrek peak, the community decided to increase the citrus diversity by propagating and producing all citrus fruit varieties from the forest and surrounding landscape, especially Memang Narang. Climate change is one of the emerging threats as the community can see some changes like a decreased yield of Memang Narang and even of the common orange, which is an important source of income. But the wild forest citruses are more resilient and not affected. Also the taste of the fruits that are found in the forest is much better as they are sweeter and have more flavour.
Each household is now propagating saplings from seeds after harvesting from the forest (Nokrek peak), which is allowed for the own use. Interestingly, this may lead to crop domestication and the creation of new citrus varities. Also, Daribokgre community, after the introduction of the CSB (community seed bank) concept, established a CSB that will have citrus biodiversity block specially for youths to understand and educate them about the richness of diversity within the community.
Somewhere in the middle of busy life and ignorance, our mindset must have got influenced that we stopped realizing the importance of the resources that we have. But the pandemic has made us aware and awakened how food sovereignty and community governance are crucial to our life and food system. Memang Narang, other citruses and resources are part of us and our identity of Indigenous community residing at the base of Nokrek peak who are committed to safeguarding its biodiversity.
“We would like to produce and propagate more citrus saplings for other A•chik community so that it will be like a bank to recover losses in an emergency or after any natural calamities,” Lotsing M Sangma, local farmer, said.
By: Chenxiang Marak
Technical Editor: Lukas Pawera
As I grew up, the Memang Narang became the central figure of many stories told from generation to generation. It was the sacred fruit that protected, healed and fed the generations of my Garo tribe in North East India. This region is home to a remarkable diversity of wild and cultivated citruses and it ought to be called the “Citrus belt of the world”. My work with NESFAS (www.nesfas.in) and TIP (www.theindigenouspartnership.org) allowed me access to a team that fed on a similar curiosity to know more about the conservation and local knowledge on citruses. We developed a questionnaire to monitor the situation together with the local A•chik (indigenous name for the Garo) communities. The preliminary findings show that at least 13 species and varieties of citruses are found in home gardens and forests of Daribokgre village.
Previous studies state that as many as 23 citrus species are found in North-East India and 17 species originated from there. Daribokgre community is located in East Garo Hills, Meghalaya, just at the base of Nokrek biosphere reserve, a biodiversity hotspot just as Balpakram National Park in South Garo Hills. Daribokgre is the last community before the National Citrus Gene Sanctuary – a place in Biosphere Reserve established to conserve genetic resources of endemic Citrus indica, the oldest species of citrus that likely gave emergence to some of the globally cultivated citruses.
It was found that Memang Narang (Citrus indica), which translates into “orange of the spirits” has strong cultural significance and medicinal properties. Particularly, the wild citruses are those which are considered to be medicinal. They are being domesticated in home gardens, propagated either through seeds or saplings from the forest without harming the wild mother trees.
According to the communities, the current citrus diversity is still the same as in the past. But at the household level, the number of varieties has increased because of the domestication of wild species in homegardens. Citrus diversity in the forest appears to remain stable. The notion of planting wild citruses at the household level is to increase access to citruses that have medicinal value. It is believed that if there are epidemiological episodes like diarrhoea or any health issues in the community, the best remedy is to consume Memang Narang. Most importantly, Memang Narang is used for detoxifying a person if he/she is poisoned by something. This is used not only for people’s health but also for diseases and epidemics among domestic animals such as cattle, pigs, chicken or even pets.
These readings brought to mind the many practices I have learnt from my grandmother, who also shared the community’s belief that some of the citrus fruits are named after the ancient legend ‘Abong Noga’ who first came to Nokrek peak (part of Durama hills) with his clans and families to settle. Abong Noga is the person who introduced some citrus species at Nokrek peak. Nowadays, there are certain citruses, namely type ‘chambil’ but also called as ‘Abong Noga chambil’.
This one is typically found around Nokrek peak and some of citrus trees that have grown old are producing healthy fruits up until now. Some of the citrus species have its significance in the community because our forefathers have nurtured them to nourish health from the wild. Memang Narang has played a role for the A•chik peoples in many ways, though currently, many people might not be aware of its usefulness and cultural importance.
It is said that in the past, community people and Gods lived in harmony. One night, Abong Noga dreamed that Gods or spirits directed him to crush Memang Narang and feed his animals when there was an epidemic of diseases among the cattle of Abong Noga. He did as told by the spirits in his dreams and all the animals were cured.
Likewise, at present, Garos still use Memang Narang as a medicine when there is any epidemiological situation among cattle or even the human population. As quoted by Niti Marak, a knowledge holder and farmer from the community, during 2020 when the Covid-19 pandemic hit the world, “Many people from the urban areas came forward to Daribokgre area to get Memang Narang as an immunity booster for their health.”
As a community in a place where they are the custodians to safeguard the forest resources of Nokrek peak, the community decided to increase the citrus diversity by propagating and producing all citrus fruit varieties from the forest and surrounding landscape, especially Memang Narang. Climate change is one of the emerging threats as the community can see some changes like a decreased yield of Memang Narang and even of the common orange, which is an important source of income. But the wild forest citruses are more resilient and not affected. Also the taste of the fruits that are found in the forest is much better as they are sweeter and have more flavour.
Each household is now propagating saplings from seeds after harvesting from the forest (Nokrek peak), which is allowed for the own use. Interestingly, this may lead to crop domestication and the creation of new citrus varities. Also, Daribokgre community, after the introduction of the CSB (community seed bank) concept, established a CSB that will have citrus biodiversity block specially for youths to understand and educate them about the richness of diversity within the community.
Somewhere in the middle of busy life and ignorance, our mindset must have got influenced that we stopped realizing the importance of the resources that we have. But the pandemic has made us aware and awakened how food sovereignty and community governance are crucial to our life and food system. Memang Narang, other citruses and resources are part of us and our identity of Indigenous community residing at the base of Nokrek peak who are committed to safeguarding its biodiversity.
“We would like to produce and propagate more citrus saplings for other A•chik community so that it will be like a bank to recover losses in an emergency or after any natural calamities,” Lotsing M Sangma, local farmer, said.
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